When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.
Parallel Translations
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When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.
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And assone as the voyce was past Iesus was founde alone. And they kept it cloose and tolde noo man in thoose dayes eny of those thinges which they had sene.
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And when the voyce was past, Iesus was found alone: and they kept it close, and tolde no man in those dayes any of those things which they had seene.
Cross-references (4)
Passages linked to Luke 9:36 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 17:9 As they were coming down from the mountain, Jesus commanded them, saying, “Don’t tell anyone what you saw, until the Son of Man has risen from the dead.”
- Mark 9:9-10 As they were coming down from the mountain, he commanded them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. They kept this saying to themselves, questioning what the “rising from the dead” meant.
- Ecclesiastes 3:7 a time to tear, and a time to sew; a time to keep silence, and a time to speak;
- Mark 9:6 For he didn’t know what to say, for they were very afraid.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (5 sources)
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Geneva Bible translators 1599 · Public Domain Until Christ was risen again from the dead.
Until Christ was risen again from the dead.
Geneva Bible (1599) marginal notes — public domain.
John Gill 1763 · Public Domain And, lo, a spirit taketh him,.... An evil spirit,…
And, lo, a spirit taketh him,.... An evil spirit, the devil, as in Luk 9:42 seizes and possesses him at once,
and he suddenly crieth out; in a most terrible manner, giving dreadful shrieks, as soon as he perceives that he is seized by the demon:
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and it teareth him, that he foameth again; throws him into convulsions, so that he foams at the mouth: and so we read (t) of a son of a certain Jew, that
"a certain spirit passed before him and hurt him, convulsed his mouth, and his eyes, and his hands were convulsed, and he could not speak.''
And bruising him; by dashing him against the wall, or throwing him to the ground:
hardly departeth from him; is very loath to leave him, even after he has distressed, convulsed, and bruised him in this dreadful manner, such was his cruelty and malice; See Gill on Mat 17:15, Mar 9:18.
(t) Zohar in Lev. fol. 21. 4.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Jesus was found alone--Moses and Elias are gone. Their…
Jesus was found alone--Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left--to suffer!
kept it close--feeling, for once at least, that such things were unmeet as yet for the general gaze.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 36. And they kept it close] until after the…
36. And they kept it close] until after the resurrection, in accordance with the express command of Jesus given them as they were descending the hill. Mat_17:9. During the descent there also occurred the conversation about Elijah and John the Baptist. (Mat_17:9-13; Mar_9:9-13.)
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And they kept it close, and told no man…
And they kept it close, and told no man in those days any of those things which they had seen. The reasons of this silence for the present have been already discussed. The scene, doubtless, had done its work in the education of the three. Without telling their companions what they had seen and heard on the mount, we may assume that the sight of the serene confidence and renewed trust on the part of Peter, James, and John did its effectual work in strengthening their brethren. No doubt directly after the Resurrection, possibly during the days of darkness and gloom which followed the day of the cross, the chosen three related at length their experience of the Transfiguration mystery. The narrative of the Transfiguration and its attendant circumstances, as might have been expected, has been a favourite subject for hostile criticism. It does not, however, lend itself to any probable, or even possible, explanation which refers the story to some exaggerated report of a mistaken natural phenomenon. The whole story, as we have it thrice with very slight variation in the details repeated in the synoptical Gospels, must stand as we have it, or else must be wholly rejected as a myth. But, if a myth, whence did it spring? for nothing in the Jewish expectation of Messiah could possibly have suggested the "legend." The strange and even childish interruption of Peter could never have been invented. No one friendly to the apostle would have chronicled such a saying had there been any doubt resting on its authenticity; and a writer hostile to the apostle would scarcely have invented a narrative which treated of the Divine glory of the apostle"s adored Master. If it be an invention, whence comes it? in whose interest was it composed? and how did it find its way into the very heart of the three synoptical Gospels? for there we find it woven into that marvellous tapestry of revelation and teaching which has at once charmed and influenced so many millions of men and women now for more than eighteen hundred years. Something of the purpose which the Transfiguration was intended to serve in the education of the twelve has been already discussed in the foregoing notes. Dr. Lange, who has made this difficult passage in the story of Jesus a subject of deep and earnest study, has given us some beautiful thoughts on the real signification of the Lord"s transfiguration. This scholar and divine considers that, just at this period of his public ministry, Jesus had reached the zenith of his power. This is indicated by the grandeur of his recent miracles. There was nothing higher and more sublime to be reached by him. From this moment, therefore, earthly existence became too narrow a sphere. There only remained death; but death is, as St. Paul says, the wages of sin. For the sinless Man the issue of life is not the sombre passage of the tomb, rather is it the. royal road of a glorious transformation. Had the hour of this glorification struck for Jesus? and was the Transfiguration the beginning of the heavenly renewal? Gess, quoted by Godet from whose precis of Lange"s note these observations are derived gives expression to Lange"s thoughts in these words: "This event (the Transfiguration) indicates the ripe preparation of Jesus for immediate entrance upon eternity." "Had not Jesus himself," goes on Godet to say, thus con-eluding this very beautiful and suggestive, if somewhat fanciful note, "voluntarily suspended this change which was on the point of being wrought in him, this moment, the moment of his glorious transfiguration would have become the moment of his ascension."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.